DELTA LIFE SKILLSsm
¯
EMOTIONAL FREEDOM IS IN YOUR HANDS with REBsm
Integral Energy Psychology
Phillip W. Warren, B.A., Ph.C., Zetetic Scholar, Professor Emeritus
4459 52A St., Delta, B.C., V4K 2Y3 Canada
Phone and voice mail: (604) 946-4919
EMail: phillip_warren@telus.net
Website: www.rebprotocol.net
U.S. mailing address: P.O. Box 1595, Point Roberts, WA 98281-1595
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PART ONE: THE RADIANT ENERGIES BALANCE (REB)sm
PROTOCOL: PHILOSOPHY/RESEARCH/THEORY BACKGROUND
Section:
23. The transpersonal perspective as a context for the energy information approaches
23.1. Transpersonal psychology: Its pivotal position between science and religion
23.2. General characteristics of transpersonal psychology
Basic social/religious/psychological characteristics of levels of the perennial
philosophy/psychology
23.3. Introducing the spiritual into civil society without getting lynched: The social context
Two basic dimensions of belief systems
23.4. Ken Wilber’s latest model: AQAL (all quadrant, all level) in diagrams
23. THE TRANSPERSONAL PERSPECTIVE AS A CONTEXT FOR THE ENERGY
INFORMATION APPROACHES
23.1. TRANSPERSONAL PSYCHOLOGY: ITS PIVOTAL POSITION BETWEEN
SCIENCE and RELIGION
In Ken Wilber's (2000) four Quadrant Integral Model of the "Kosmos" (see figure below
reproduced from section 6. of this paper), transpersonal psychology and the energy-information
approaches bridge between the Upper Left quadrant ("I"-Interior-Subjective-Individual-Intentional)
and the Upper Right quadrant ("It"-Exterior-Objective-Individual-Behavioural) approaches to
human functioning. The other two lower quadrants refer to collective approaches to human
functioning (LL: "We"-Interior-Subjective-Collective-Cultural and LR: "Its"-Exterior-ObjectiveCollective-Social)
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Interior
I UL
Interior-Subjective-Individual
Intentional
Exterior
IT UR
Exterior-Objective-Individual
Behavioural
Individual
WE LL
Interior-Subjective-Collective
Cultural (worldspace)
ITS LR
Exterior-Objective-Collective
Social (system)
Communal
or
Collective
Left Hand
Right Hand
The Four Quadrants of Knowledge about the "Kosmos" (the totality of reality)
In our present culture, the "scientistic" viewpoint prevails where mainstream psychology is seen by
others and also by itself as the latest word on human nature and potential. However, from the
perspective of the "perennial philosophy/psychology" and the living Adepts and spiritual masters,
modern psychology is seen to be myopic and reductionist -- unable or unwilling to move beyond
the narrow spectrum of human potential that "fits" within the confines of the empiricist world-view
of objectivist science (William Blake's "Newton's Sleep"). Transpersonal psychology is a branch of
psychology that stands at the borderline where science meets religion/spirituality, where
therapy/discussion meet spiritual practice/personal commitment. This puts it into an uncomfortable
position, libel to criticism from both sides since it is neither conventionally objective science nor an
all-embracing way of spiritual transformation.
"Abraham Maslow -- who is generally regarded as the modern founder of transpersonal psychology
-- pointed out that there are now 'Four Forces' in the field of psychology: (1) behaviorism, or
objective-empirical (and therefore often physicalistic) approaches; (2) psychoanalysis, or
psychodynamic and psychosexual approaches; (3) humanistic, or existential and mental-intentional
approaches; and (4) transpersonal, or spiritual and transcendental approaches... Each of these 'four
psychologies' has something very important, very necessary, very significant -- and very limited -to tell us, and thus each should be approached... with a mind both open-appreciative and criticalevaluative... Transpersonal psychology is theoretically interested in all ...levels of consciousness...It
accepts the valid aspects of the first three... schools of psychology, and it then attempts to bridge or
unite them, theoretically, with the...higher stage-schools of development (e.g., yogis, saints, and
sages)... Transpersonal psychology is not... a way of life or a complete psychospiritual discipline...
Rather the aims of transpersonal psychology are more modest, but not, therefore, less important.
[Wilber] would generally state them as follows:"
"... To render spirituality theoretically acceptable to the 'other' or 'lower' schools of psychology. By
presenting mental... models that persuasively and comprehensively include the higher or spiritual
stages of adaptation, transpersonal psychology forces schools such as psychoanalysis to reconsider
their reductionistic dismissal of transcendental possibilities."
"... When it comes to 'psychotherapy', transpersonal psychologists act much like 'General
Practitioners' (GPs) in medicine... 'spiritual GPs'... might treat lower level disorders themselves
(using standard psychotherapeutic procedures for which they were trained), but when it comes to
upper-level disorders ... they recommend competent Masters. Genuine transpersonal psychologists
never attempt 'brain surgery' [high level procedures] themselves. Rather, they recommend that the
client see a competent spiritual Adept."
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"Transpersonal psychology, then, is not a total psychospiritual or completely transformative path...:
it is not a way of ultimate liberation or radical transcendence. Nor, on the other hand , is it a
reductionistic, positivistic, spirit-denying psychology. Rather, it is a theoretical approach that,
standing precisely between the upper and the lower hemispheres of existence, is attempting to get
each to talk to, not at, the other."
"That...is the genuine service that transpersonal psychologists are performing, quite apart from the
individual work they are doing on their own chosen spiritual paths. The genuine transpersoanlists...
have no illusions about what they, as transpersonal psychologists are doing -- which is... to make
room in the minds or the psyches of men and women for an intellectual acceptance of God--at
which point, as always, the work of the genuine Adepts and Masters can more easily begin.
Transpersonal psychologists are... apologists for the soul, Gnostic intermediaries whose function is
made necessary by the fact that, incredibly enough, modern psychology has forgotten its own soul,
its own psyche(!), which has always been held to be the intersection of the Temporal and the
Eternal ...They sit silent at the crossroads and point, no more, no less." (Wilber, 1984b).
23.2. GENERAL CHARACTERISTICS OF TRANSPERSONAL PSYCHOLOGY
Transpersonal psychology has the following basic assumptions:
1. Each person possesses, potentially, the three basic modes of contacting reality and gaining
knowledge (e.g., the "eyes" of flesh, reason and contemplation, (see the table "Three major
domains..." in section 13.2.3.).
2. Each eye/mode gives a particular version of reality (empirical/sensory, mental/cognitive and
transcendent/spiritual).
3. The higher eye/mode can not be reduced to or explained in terms solely of the lower.
4. Each eye/mode is valid and useful in its own field but commits an interpretative fallacy (category
error) when it attempts, by itself, to fully grasp the other two.
Transpersonal psychology draws freely on the three eyes/modes but is grounded in the transcendent
(the "final court of appeal for validity"). It is in a very favorable/demanding position of being able
to use and integrate all major approaches -- a synthesis and integration of science,
philosophy/psychology and religion. Experimentation, empirical research and logical reasoning are
important adjuncts to transpersonal psychology but are not the core -- which is transcendent. It is a
specific enterprise which, because it transcends sense and reason, is free to use both but can not be
totally grasped or defined by either. The fact that transpersonal psychology is not strictly empirical
or logical does not mean it is invalid, emotional, non-verifiable, anti-reason, non-cognitive or
meaningless. It means it is struggling with the paradoxes inherent in its domain.
Transpersonal psychology requires training in all three of the approaches to reality to carry out its
activity. It seeks to avoid "interpretative category errors" by using the approaches appropriately and
recognizing the strengths and limits of each. For whatever type of knowledge is desired, the
appropriate "eye" must be trained until it is adequate to "see" clearly its subject matter (science, art,
philosophy, religion, etc.) If a person refuses to train a particular eye, this is the same as refusing to
look and we are justified in disregarding this person's opinions and excluding him from serious
discourse about the domain. The problem becomes complicated when the person has attained
power, respect, fame or influence based on accomplishments in one domain and then seeks to make
pronouncements about other domains. One should be weary of this since there is more than enough
disagreement among practitioners within a domain or sub-domain without adding unhelpful "static."
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The conflict between science and religion is a conflict between the pseudo-scientific aspects of
religion and the pseudo-religious aspects of science. To the extent that each remains within its
domain, any conflict that occurs can be shown to reduce to interpretative category errors. When
mystics talk empirical facts, they must be prepared to face scientists; when they talk logic and
principles they must face philosophers or psychologists; only when they practice contemplation are
they truly at home.
Transpersonal psychology should be able to embrace, appropriately, all three domains. That makes
it different from traditional religion, philosophy/psychology and science -- it can potentially
integrate all of them. Recently, some scientists are trying to become theologians or even
prophets/mystics. When a physicist says "Modern physics shows that all things are fundamentally
the One" he is making a statement about ultimates. The mystic can then say "That is simply an idea
presented by the eye of mind; describe your method for opening the eye of contemplation. Specify
what one must do in order to directly experience this Oneness. If you cannot do that, you have
committed an [interpretative] category error; you are talking about the ultimate realm using only the
eye of reason". (see section 13.2.3.)
Transpersonal psychology is in an extraordinarily favorable and uncomfortable position: it can
preserve for itself the unique position of possessing a balanced, yet complete approach to reality.
The most important thing it can do is point out and avoid the interpretative category errors. Do not
present transcendent insights/revelations as if they were empirical scientific facts or logical truths
because they cannot be scientifically or logically verified. Thus, when someone asks "Where is your
empirical/logical proof for transcendence?" we need not panic. We explain the training/education
methods of our knowledge and invite them to check it out personally. Should they accept and
complete the appropriate training, then they are capable of becoming part of the community of those
whose eye is adequate to the transcendent realities. Prior to that time, the person is inadequate to
form a definitive opinion about transpersonal realities. Unfortunately, in the transcendent domain as
in all others there is no guarantee in the training.
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1. Nature: Physical non-living matter/energy; Basic biological life, animalistic level
of emotions, senses, bioenergy, physical body; Sensory-motor thinking; Archaic
society; Blood sacrifice religious practice
2. Magic: Simple images and symbols; Thinking is mainly stimulus-response
conditioning; Hunting/gathering ; and early farming society; Superstition, totems,
sex rituals/rites religious practice
Pre-Personal; Pre-Rational;
Sub-Conscious
3. Mythic: Low Ego Concepts and rules govern thought; Verbal membership,
authoritarian-conforming society; "Cosmic Parent", ritualistic, in/out groups (saved
vs damned) religious practice
4. Rational: Middle Ego Logical thinking; Self- awareness, self-reflexive; "Skinencapsulated ego"; Rational/scientific religious practice
The transition point
5. Intuitive, Psychic: High Ego Full functioning; Self-actualizing; Body-mind
integration; Vision-logic; Integrative (systems) logic; Existential and shamanistic
religious practice
6. Soul, Subtle: Access to archetypal knowledge, higher order insights and visions,
ecstatic intuition with extraordinary clarity of awareness, an open ground
consciousness that reaches far beyond ordinary ego, mind and body; One God/ess
(mono-theistic) saintly religious practice
Trans-Personal; TransRational Super-Conscious
7. Spirit, Causal: Unity of Soul and Ultimate; Perfect Transcendence of subjectobject duality that reaches beyond the experience and imagination of ordinary
individuals; The realm of Formless Radiance, of radical insight into all
manifestation; Blissful release into infinity; The breaking down of all boundaries;
The absolutely panoramic or perfectly mirror like wisdom and awareness; Sagely
religious practice
8. ULTIMATE: Passing through the causal level, consciousness reawakens to its
absolute abode of perfect transcendence into and as ultimate consciousness-assuch; The infinite limit of the spectrum of being; The nature, source and suchness
of each level of the spectrum; All pervading one without second. At this point and
not before, all levels are seen to be perfect and equal manifestations of the ultimate
Mystery; There are no levels, no dimensions, no higher, no lower, no sacred, no
profane, no boundaries; UNITY CONSCIOUSNESS
Path AND Goal; Ground of
All Being
Figure 23.1 Basic Social/Religious/Psychological Characteristics of Levels of the Perennial
Philosophy/Psychology (the Great Holarchy of being and consciousness)
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23.3. INTRODUCING THE SPIRITUAL INTO CIVIL SOCIETY WITHOUT GETTING
LYNCHED: THE SOCIAL CONTEXT
In A Sociable God, (see figure 23.2 below) Wilber (1983b/1984) points out that something that calls
itself a religion may or may not facilitate the transcendent development of its followers who
typically exist on the "low ego" level where concepts and rules govern thought with verbal
membership in a authoritarian-conforming society who believe in a "Cosmic Parent" using
ritualistic, in/out groups (saved vs. damned) religious practices.
Most religious organizations, for good or ill, do provide their members with social support and
meaning, which he calls Legitimacy, but not the evolution of soul, which he calls Authenticity. I
feel that we need social institutions which do both and these institutions will develop, practice and
promulgate what I call "technologies of transcendence and transformation." However, given our
modern North American life style in the 2000s, these technologies, in their basic form, can not
require too much effort or discipline (ours is an instant individualistic self-absorbed culture). Thus
the techniques must be very simple and effective, at least in the beginning stages. They MUST start
with where the person is in life and life style and go from there (probably Low ego or at best Middle
Ego using logical thinking with self- awareness, self-reflexive; a "Skin-encapsulated ego" most
comfortable with a rational/scientific approach to religious practice). You'll have very little impact
if you require giant steps of commitment and effort.
This is why I'm very enthusiastic about Energy-Information Psychology methods (EFP = Emotional
Freedom Processes) and the approach of the Institute of HeartMath. They are very simple in their
basic application, although have almost limitless potential when practiced skillfully and persistently.
I have been on a path all my adult life, looking for and promoting a "People's Radical Release
Therapy."
"People's" since only brief training is needed and you don't need an advanced degree to use
it in its basic form.
"Radical Release " since the methods are very fast requiring only minutes to create profound
results and you can use them anywhere, not just in a special setting/office/clinic, and
further, they don't require any special equipment beyond your hands.
"Therapy" since you eliminate "psycho-physical-spiritual-garbage" and begin to follow your
heart wisdom. What more could be required for the ultimate in a life skill?!!)
I believe that these "technologies of transcendence and transformation" can begin to restore us and
our culture to acknowledging the validity of all quadrants and all levels of existence (the Great
Holarchy of being and consciousness for the UL internal, individual quadrant) and awake us from
William Blake's "Newton's Sleep" (UR). Ken Wilber's thinking provides the cognitive map. EnergyInformation Psychology (EFPs = Emotional freedom Processes) and HeartMath provide the vehicle
to traverse the map's territory, bridging the UL and UR quadrants while acknowledging their socialcultural context (LL and LR).
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Horizontal: Legitimacy: The degree of fulfillment of psychological/social needs of people on a
given developmental level.
Vertical: Authenticity: The degree of transformation, movement to higher (or lower) levels of
functioning
Spirit



Soul



Intuitive


Dis-integration,

Integration,
Meaningless

Meaning
←Rational→
Dis-engagement,

Engagement,
Instability,

Stability,
Purposeless

Purposeful


Mythic




Magic




Nature

⊥
Figure 23.2 Two Basic Dimensions of Belief Systems (Wilber, 1983b)
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23.4. KEN WILBER’S LATEST MODEL: AQAL (ALL QUADRANT, ALL LEVEL) IN
DIAGRAMS
Figure 23.3. The Great Nest of Being from Collected Works, Vol. 8.
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Figure 23.4. The All Quadrant All Level version from Collected Works, Vol. 8.
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Figure 23.5. From Collected Works of Ken Wilber Vol. 7
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Figure 23.6. The Great Nest/4 Quadrants before the modern collapse into “flat land” right
half only “scientism”
REFERENCES
Ken Wilber information available at: www.integralworld.net and www.kenwilber.com and
www.integraluniversity.org/ and www.integralinstitute.org/home.html and
http://lists.shambhala.com/mailman/listinfo/kenwilber
Wilber, K. (1977) The Spectrum of Consciousness, Quest
Wilber, K. (1979) "Eye to eye: The relationship between science, reason, and religion and its effect
on transpersonal psychology," ReVision, v. 2, # 1, 3-25.
Wilber, K. (1981) "Ontogenetic Development: Two Fundamental Patterns," The Journal of
Transpersonal Psychology, v. 13, # 1, 33-58
Wilber, K. (1982a) "The problem of proof," ReVision, v. 5, # 1, 80-100.
Wilber, K. (ed) (1982b) The Holographic Paradigm and Other Paradoxes: Exploring the Leading
Edge of Science, Shambhala
Wilber, K. (1983a/1990/1996) Eye to Eye: The Quest for the New Paradigm. New York:
Doubleday/Anchor.
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Wilber, K. (1983b/1994) A Sociable God: A Brief Introduction to a Transcendental Sociology, New
Press, McGraw-Hill
Wilber, K. (1984a) "The developmental spectrum and psychopathology: Part I: Stages and types of
pathology,". The Journal of Transpersonal Psychology, v. 16, # 1, 75-118.
Wilber, K. (1984b) The developmental spectrum and psychopathology: Part II: Treatment
modalities. The Journal of Transpersonal Psychology, v. 16, # 2, 137-166.
Wilber, K. (ed) (1984c) Quantum Questions: Mystical Writings of the World's Great Physicists,
Shambhala
Wilber, K. (1995/2000) Sex, Ecology, Spirituality: The Skpirit of Evolution, 2nd edition, revised,
Shambhala
Wilber, K. (1996) A Brief History of Everything, Shambhala
Wilber, K. (1997a) "An integral theory of consciousness," Journal of Consciousness Studies, v. 4
#1, 71-92
Wilber, K. (1997b) The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad,
Shambhala
Wilber, K. (1998) The Marriage of Sense and Soul: Integrating Science and Religion, Broadwqy
Books
Wilber, K. (2000) Integral Psychology: Consciousness, Spirit, Psychology, Therapy, Shambhala
Wilber, K. (2003) "Toward a comprehensive theory of subtle energies", Excerpt G, available at
wilber.shambhala.com
Wilber, K, J. Engler, and D.P. Brown (1986) Transformation of Consciousness: Conventional and
Contemplative Perspectives on Development, New Science Library/Shambhala
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